THEOSISJerome of Stridon
There exists a troubling reality I have observed on earth, frequently reflected in humanity. A person blessed by God with wealth, possessions, and renown may lack for nothing his heart desires; yet, he is devoid of the ability to enjoy it, as a stranger reaps the benefits. This scenario embodies the worst kind of futility: if a man fathers a hundred children and enjoys many years, with a lengthy lifespan, but his spirit is unfulfilled by abundance and he has no proper burial, I contend that the stillborn is better off. He arrived in futility and departed into obscurity, and his name will be forever concealed in darkness. Even though he has not experienced the warmth of the sun, he finds greater rest than the one consumed by his own greed.
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Moreover, should he live two thousand years without witnessing any goodness, all shall ultimately meet the same end.
This picture reflects the plight of a miserly wealthy man, illustrating a common folly: though he wants for nothing deemed good in life, he suffers under the foolish constraint of hoarding, depriving both himself and others of joy. He might boast of having a hundred descendants, and although he imagines living a double life compared to Adam—two thousand years—if his soul is gripped by avarice, his state is indeed worse than that of a stillborn, who has never known joy or sorrow. That individual, even in death, may possess peace, while the miser lives in constant distress despite his earthly possessions. Ultimately, both will meet the same fate when they are taken by death.
This can be related to the people of Israel, to whom God provided the law, the prophets, the covenant, and the promise; yet, the Savior declares: “The kingdom of God shall be taken away from you, and it shall be given to a nation producing its fruits” (Matthew 21:43). This good fortune will be granted to a new people drawn from the Gentiles, while those from Israel observe the blessings without benefiting from them. We, who were once regarded as last and deemed as good as stillborn by those who pride themselves on their lineage and ancestral heritage, including Abraham (John 8:39), find ourselves in a more favorable position than they. However, all, including both groups, are destined for the same divine judgment. When it says, “and he shall not even have a burial,” it suggests either that the rich man neglects thoughts of his mortality, being so consumed by his possessions that he gives little thought to constructing a sepulcher for himself; or that, often meeting an untimely death, he may be denied any burial at all. The more profound interpretation, however, is that he contributes nothing of value to be remembered by future generations, living a life without legacy or meaning, much like cattle, despite having the resources to affirm his existence.